Tantra And Philosophy - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tantra and Philosophy" by Hemant Shah, focusing on its core themes and arguments:

The paper "Tantra and Philosophy" by Hemant Shah explores the nature, philosophy, and practices of Tantra, positioning it as a distinct and often misunderstood system within the broader landscape of Indian thought. It begins by acknowledging the inherent suffering and inadequacy of the worldly existence, a common starting point for many philosophical and religious systems. The ultimate aim of most such systems, the paper notes, is liberation or self-realization, though the paths to achieve this vary.

Key Aspects and Philosophy of Tantra:

Meaning and Scope: The word "Tantra" etymologically means "to spread out or extend," signifying the expansion of knowledge and the development of human potential, both material and spiritual. Tantra is also known as Agama and Nigama, with diverse affiliations to Vedic metaphysics, Buddhism, and even Jainism. Its vastness and continuous evolution make a complete overview challenging.
Core Aim: The fundamental goal of Tantra is the realization of the Highest Reality, often referred to as liberation (moksha) or self-realization. This is understood as realizing the formless through all forms, achieving mastery, perfection, and beatitude.
Way of Life and Pleasure: Tantra is presented as a way of life that seeks liberation through the highest enjoyment of worldly objects, including sexuality. It emphasizes obtaining joy, believing that this automatically eradicates suffering. The object is not suffering eradication but joy attainment.
Worship of Shakti: Tantra is fundamentally a worship of Shakti, understood as Universal Energy or the creative force that brings forth, sustains, and withdraws the universe. The attainment of power or energy is linked to experiencing joy.
Amoral and Pro-Life: The paper asserts that Tantra is not a religion or a way of thought, as thought can be a cause of illusion and misery. Instead, Tantra works with action. It is pro-life and does not advocate for the renunciation of worldly objects or senses. It promotes self-indulgence rather than control of the senses. Unlike Vedic traditions, Tantra does not posit a principle of Maya.
Unity of Siva and Shakti: The philosophy of Tantra centers on the Advaita (non-duality) of Siva (consciousness) and Shakti (energy). It emphasizes the unity of these two poles of being, and its method involves raising Nature (Shakti) in man.
Synthetic Approach: Tantra is characterized by a synthetic approach, integrating various disciplines like Yoga, Hathayoga, Rajyoga, meditation, concentration, willpower, devotion, and knowledge. It expands in two directions: dealing with human qualities and desires, and encompassing both liberation and cosmic enjoyment of spiritual power. It is described as a "bolder and larger system."
The Role of Sound (Nada-Brahman): Tantric thought places significant importance on sound, particularly the "unstruck sound" (anahata-dhvani). Sound, known as sphotavada, is considered the origin of all forms and the basis of the cosmos. Sound is classified into four stages: para, pasyanti, madhyama, and vaikhari. This theory of sound underpins the mantra-shastra.
Mantra: A mantra is a mental sound, a word-symbol or seed-word, derived from "manana" (reflection) and "tra" (to save). Its power lies not in its meaning but in its sound vibrations and patterns. Mantras are seen as instruments for divine manifestation and require purity, correct intonation, and faith.
Yantra: Yantra is described as a geometrical composition that acts as a diagram or pattern, correlating with formulas and equations of mantras. It represents a revealed image of cosmic structure, with its central point (Bindu) being the origin of all creation, carrying within it multiple potentialities.
Yoga and Chakras: Tantric Yoga is an extension of Hathayoga, focusing on the inner mechanisms of the subtle human body. The most significant contribution of Tantra is its discovery and description of energy centers (chakras) within the body. These centers are seen as dormant powerhouses to be awakened for the manifestation of full potential. The paper details the six primary chakras (Muladhara to Ajna) and the seventh (Sahasrara), emphasizing that the subtle body is "real" in an inner experiential sense.
The Pancamakaras: The text addresses the often misunderstood Pancamakaras (Madya, Mamsa, Matsya, Mudra, Maithuna). It clarifies that these are esoteric symbols representing spiritual elements and not literal indulgences. When understood in their "right spirit," they do not lead to immorality. Tantra reveres women as parasakti (Universal Mother) and aims for both worldly enjoyment and spiritual freedom.
Sexual Union as Sublimation: The ritual sexual intercourse practiced in Tantra is explained as a method to heighten human power and merge Kundalini with Purusha. The union of opposites leads to the removal of imbalance, tension, and the experience of pleasure, symbolizing liberation. It is seen as a state of bliss, a closest image of liberation.
Aspirant's Competency (Tantra-Sastradhikara): Competency for Tantric practice requires intelligence, controlled senses, non-violence, purity, faith in the Vedas, and adherence to non-dualism. The text also introduces the Tantric classification of individuals into pasu (animal), vira (hero), and deva (divine) man.
Tantra vs. Philosophy: While philosophy seeks truth through intellect and contemplation, Tantra emphasizes experiential realization and bliss (Ananda). Tantra is described as amoral and alogical, grounded in scientific and esoteric knowledge.

Conclusion:

Tantra is presented as an ancient, bold, and esoteric system focused on practical realization. It is designed to suit the diverse characters and competencies of aspirants, offering a framework for achieving chosen values. The core truth of Tantra is that the attainment of power to do leads to the power to be. It is a scientific technique, synthetic in approach, and esoteric in nature. It is neither worship nor spirituality in its pure sense but depends on the intentions and applications of its aspirants.

The paper concludes by highlighting Tantra's recognition of vibrations in the universe and the symbolic representation of these through sound. The rhythmic functions of the body are seen as structuring our sense of time and life. The paper suggests that through practices like mantra, yoga, and meditation, one can energize the subtle body and connect to a root energy from Reality beyond time. The ultimate aim of Tantra is to make this experience real and permanent, living continuously aware of it. Tantra offers a practical, realistic, and synthetic approach that harnesses action, devotion, and knowledge for the supreme object of the aspirant. Its appeal is universal, for all seekers striving for power, light, and perfection.